The Christians in Complete Armor, Religious treatise · Introduction 4 · Chapter 2
CHAP II. Wherein is ſhewed what is meant by fleſh and blood, how the Chriſtian doth not, and how he doth wreſtle againſt the ſame.
SECT. I.
NOw followes the deſcription of the Saints enemies, with whom he is to wreſtle;
Firſt, deſcribed Negatively, Not with fleſh and blood.
Secondly, Poſitively, But againſt Principalities and Powers, &c.
Firſt, for the Negative part of the Deſcription; we are not to take it for a pure negation, as if we had no conflict with fleſh and blood, but wholly and ſolely to engage againſt Satan; but by way of compariſon, not only with fleſh and blood, and in ſome ſenſe not chiefly. It is uſual in Scripture ſuch manner of phraſe, Luke 14.12. Call not thy friends to dinner, but the poore; that is, not only thoſe, ſo as to neglect the poor. Now what is meant here by fleſh and blood? there is a double interpretation of the words.
Firſt, by fleſh and blood may be meant our own boſome-corruptions; that ſin which is in our corrupt nature ſo oft called fleſh in the Scripture; The fleſh luſteth againſt the Spirit, and ſometimes fleſh and blood, as Matth. …6.17. Fleſh and blood hath not revealed this, that is, this Confeſſion thou haſt made comes from above; thy fleſhly corrupt minde could never have found out this ſupernatural truth, thy ſinful Will would never have embraced it. So, 1 Cor 15.20. Fleſh and blood cannot inherit the Kingdome of God, that is, ſinful mortal fleſh, as it's expounded in the words following. So, Gal. 1.21. I conſulted not with fleſh and blood, that is, carnal reaſon. Now this boſome-enemy may be called fleſh, partly from its derivation, and partly from its operation; from its derivation, becauſe it's derived and propagated to us by natural generation; thus Adam is ſaid to beget a ſon in his own likeneſſe, ſinful as he was, as well as mortal and miſerable; yea, the holieſt Saint on earth having fleſh in him, derives this corrupt and ſinful nature to his childe, as the circumciſed Jew begat an uncircumciſed childe; and the wheat cleanſ'd and fann'd (being ſowen) comes up with a husk, John 3.6. That which is borne of the fleſh is fleſh.
Secondly, its call'd fleſh from the operations of this corrupt nature, which are fleſhly and carnal; The reaſonings of the corrupt minde fleſhly, therefore called the carnal minde, uncapable indeed of the things of God, which it neither doth nor can perceive: As the Sunne doth obſignare ſuperiora dum revelat inferiora; hide the Heavens which are above it from us, while it reveales things beneath; ſo carnal reaſon leaves the creature in the dark concerning ſpiritual truths, when it is moſt able to conceive and diſcourſe of creature-excellencies, and carnal intereſts here below. What a childiſh queſtion, for ſo wiſe a man did Nicodemus put to Chriſt? though Chriſt to help him did wrap his ſpeech in a carnal phraſe. If fleſhly reaſon cannot underſtand ſpiritual truths when thus accommodated, and the notions of the Goſpel tranſlated into its own language, what skill is it like to have of them, if put to reade them in their original tongue? I mean, if this garment of carnal expreſſion were taken off, and ſpiritual truths in their naked hue preſented to its view. The motions of the natural will are carnal, and therefore, Rom. 8.5. They that are after the fleſh, are ſaid to minde the things of the fleſh. All its deſires, delights, cares, feares, are in and of carnal things; it ſavours ſpiritual food no more then an Angel fleſhly. Omnis vita guſtu ducitur: What we cannot reliſh we will hardly make our daily food. Every creature hath its proper diet, the Lion eats not graſſe, nor the horſe fleſh; what is food to the carnal heart, is poiſon to the gracious; and that which is pleaſing to the gracious, is diſtaſtful to the carnal. Now according to this Interpretation the ſenſe of the Apoſtle is not, as if the Chriſtian had no combate with his corrupt nature, (for in another place it's ſaid, the Spirit luſts againſt the fleſh, and the fleſh againſt the Spirit, and this enemy is called, foreign,Heb 12.1…. the ſin that beſets the Chriſtian round) but to aggravate his conflict with this enemy by the acceſſe of a forreign power, Satan who ſtrikes in with this domeſtick enemy. As if while a King is fighting with his own mutinous ſubjects, ſome out-landiſh troops ſhould joyne with them, now he may be ſaid not to fight with his ſubjects, but with a forrein power. The Chriſtian wreſtles not with his naked corruption, but with Satan in them; were there no devil, yet we ſhould have our hands full in reſiſting the corruptions of our own hearts, but the acceſſe of this enemy makes the battel more terrible, becauſe he heads them who is a Captain ſo skilful and experienced. Our ſin is the engine, Satan is the Engineer; luſt the bait, Satan the Angler; when a ſoule is enticed by his own luſt, he is ſaid to be tempted, James 1.14. becauſe both Satan and our own luſt concur to the compleating the ſinne.
Firſt, let this make thee, Chriſtian,Ʋſe. ply the work of mortification cloſe; it is no policy to let thy luſts have armes, who are ſure to riſe and declare againſt thee when thine enemy comes. Achiſh his Nobles did but wiſely, in that they would not truſt David in their army, when to fight againſt Iſrael, leſt in the battel he ſhould be an adverſary to them; And dareſt thou go to duty, or engage in any action, where Satan will appear againſt thee, and not endeavour to make ſure of thy pride, unbelief, &c. that they joyne not with thine enemy?
Secondly, are Satan and thy own fleſh againſt thee, not ſingle corruption, but edged with his policy, and backed by his power? ſee then what need thou haſt of more help then thy owne grace; take heed of grapling with him in the ſtrength of thy naked grace; here thou haſt two to one againſt thee: Satan was too hard for Adam, though he went ſo well appointed into the field, becauſe left to himſelf, much more eaſily will he foile thee; cling therfore about thy God for ſtrength, get him with thee, and then though a worme, thou ſhalt be able to deal with this Serpent.
SECT. II.
Secondly, fleſh and blood is interpreted as a periphraſis of man. We wreſtle not with fleſh and blood, that is, not with man, who is here deſcribed by that part which chiefly diſtinguiſheth him from the Angelical nature; Touch me, ſaith Chriſt, and handle me, a Spirit hath not fleſh. Now according to this Interpretation obſerve;
Firſt, how meanly the Spirit of God ſpeaks of man.
Secondly, where he layes the ſtreſſe of the Saints battel, not in reſiſting fleſh and blood, but Principalities and Powers; where the Apoſtle excludes not our combate with man, for the war is againſt the Serpent and his ſeed. As wide as the world is, it cannot peaceably hold the Saints and wicked together; but his intent is to ſhew, what a complicated enemy (mans wrath and Satans interwoven together) we have to deal with.
Firſt, for the firſt, how meanly doth the Spirit of God ſpeak of man, calling him fleſh and blood? Man hath a Heaven-borne ſoule, which makes him a kin to Angels, yea, to the God of them who is the Father of Spirits; but this is paſſed by in ſilence, as if God would not owne that which is tainted with ſin, and not the creature God at firſt made it, or becauſe the ſoul, though of ſuch noble extraction, yet being ſo immerſt in ſenſuality, deſerves no other name then fleſh, which part of man levels him with the beaſt, and is here intended to expreſſe the weakneſſe and frailty of mans nature. 'Tis the phraſe which the Holy Ghoſt expreſſeth the weakneſſe and impotency of a creature by, Iſa. 31.3. They are men, and their horſes are fleſh; that is, weak; as on the contrary, when he would ſet out the power and ſtrength of a thing, he oppoſeth it to fleſh, 2 Cor. 10.3. Our weapons are not carnal, but mighty; and ſo in the text, not fleſh and blood, but Powers. As if he ſhould ſay, Had you no other to feare but a weak ſorry man, it were not worth the providing armes or ammunition; but you have enemies that neither are fleſh, nor are reſiſted with fleſh; ſo that here we ſee what a weak creature man is, not only weaker then Angels, as they are Spirit, and he fleſh, but in ſome ſenſe beneath the beaſts, as the fleſh of man is frailer then the fleſh of beaſts, therefore the Spirit of God compares man to the graſſe, which ſoon withers, Iſa. 40.6. and his goodlineſſe to the flower of the field. Yea, he is called vanity, Pſal. 62.9. Men of low degree are vanity, and men of high degree are a lie, both alike vain; only the rich and the great man, his vanity is covered with honour, wealth, &c. which are here called a lie, becauſe they are not what they ſeem, and ſo worſe then plain vanity, which is known to be ſo, and deceives not.
Ʋſe. 1 Firſt, Is man but fraile fleſh? let this humble thee, O man, in all thy excellency, fleſh is but one remove from filth and corruption: thy ſoule is the ſalt that keeps thee ſweet, or elſe thou wouldeſt ſtink above ground. Is it thy beauty thou prideſt in? fleſh is graſſe, but beauty is the vanity of this vanity. This goodlineſſe is like the flower, which laſts not ſo long as the graſſe, appears in its monethmonth, and is gone, yea, like the beauty of the flower, which fades while the flower ſtands. How ſoon will times plough make furrowes in thy face, yea, one fit of an Ague ſo change thy countenance, as ſhall make thy doting lovers afraid to look on thee? Is it ſtrength? alas, it is an arme of fleſh, which withers oft in the ſtretching forth; ere long thy blood which is now warm, will freeze in thy veines; thy Spring crown'd with May-buds, will tread on Decembers heel; thy marrow dry in thy bones, thy ſinews ſhrink, thy legs bow under the weight of thy body, thy eye-ſtrings crack, thy tongue not able to call for help; yea, thy heart with thy fl…ſh ſhall faile; and now thou, who art ſuch a giant, take a turne if thou canſt in thy chamber, yea, raiſe but thy head from thy pillow if thou art able, or call back thy breath, which is making haſte to be gone out of thy noſtrils, never to return more; and dareſt thou glory in that which ſo ſoon may be proſtrate?
Is it wiſdome? the ſame grave rhat covers thy body, ſhall bury all that, (the wiſdome of thy fleſh I mean) all thy thoughts ſhall periſh, and goodly plots come to nothing. Indeed, if a Chriſtian, thy thoughts as ſuch ſhall aſcend with thee, not one holy breathing of thy ſoule loſt. Is it thy blood and birth? whoever thou art, thou art baſe-borne till borne againe, the ſame blood runs in thy veines, with the beggar in the ſtreet, Asts 17.26. All Nations there we finde made of the ſame blood, in two things all are alike, we come in and go out of the world alike; as one is not made of finer earth, ſo not reſolved into purer duſt.
Ʋſe. 2 Secondly, Is man fleſh? truſt not in man; Curſed be he that makes fleſh his arme. Not the mighty man; robes may hide and garniſh, they cannot change fleſh, Pſal. 146. Put not your truſt in Princes; alas, they cannot keep their crownes on their own heads, their heads on their own ſhoulders, and lookeſt thou for that which they cannot give themſelves? Not in wiſe men, whoſe deſignes recoile oft upon themſelves, that they cannot performe their enterpriſe.—Amphora coepit inſtitui currente rot â cur urceus exit. Mans carnal wiſdome intends one thing, but God turnes the wheele, and brings forth another. Truſt not in holy men, they have fleſh, and ſo their judgement not infallible, yea, their way ſometimes doubtful. His miſtake may lead thee aſide, and though he returns, thou mayeſt go on and periſh. Truſt not in any man, in all men, no not in thy ſelf, thou artfleſh. He is a fool, (ſaith the Wiſe man) that truſts his heart. Not in the beſt thou art or doeſt, the garment of thy righteouſneſſe is ſpotted with the fleſh; all is counted by Saint Paul, confidence in the fleſh, beſides our rejoycing in Chriſt, Phil. 3.3.
Ʋſe 3 Thirdly, feare not man, he is but fleſh. This was Davids reſolv, Pſ. 56.4. I will not fear what fleſh can do unto me; thou need'ſt not thou ought'ſt not to fear. Thou need'ſt not. What, not ſuch a great man, not ſuch a number of men, who have the keyes of all the priſons at their girdle, who can kill or ſave alive, no, not theſe, only look they be thy enemies for Righteouſneſſe ſake. Take heed thou makeſt not the leaſt childe thine enemy, by offering wrong to him, God will right the wicked even upon the Saint. If he offends, he ſhall finde no ſhelter under Gods wing for his ſin. This made Jerome complain that the Chriſtians ſins made the armes of thoſe barbarous Nations which invaded Chriſtendome victorious: Noſtris peccatis fortes ſunt barbari. But if mans wrath findes thee in Gods way, and his fury take fire at thy holineſſe, thou needeſt not feare, though thy life be the prey he hunts for. Fleſh can only wound fleſh, he may kill thee, but not hurt thee, why ſhouldeſt thou feare to be ſtript of that which thou haſt reſign'd already to Chriſt? 'tis the firſt leſſon thou learneſt, if a Chriſtian, to deny thy ſelf, take up thy croſſe, and follow thy Maſter; ſo that the enemy comes too late; thou haſt no life to loſe, becauſe thou haſt given it already to Chriſt, nor can man take away that without Gods leave; all thou haſt is enſured; and though God hath not promiſed thee immunity from ſuffering in this kinde, yet he hath undertaken to beare thy loſſe, yea, to pay thee a hundred fold, and thou ſhalt not ſtay for it till another world. Again, thou ought'ſt not to feare fleſh. Our Saviour, Mat. 10. thrice in the compaſſe of ſixe verſes, commands us not to feare man; if thy heart quailes at him, how wilt thou behave thy ſelf in the liſt againſt Satan, whoſe little finger is heavier then mans loines? The Romanes had arma praeluſoria; weapons rebated or cudgels, which they were tried at before they came to the ſharp. If thou canſt not beare a bruiſe in thy fleſh from mans cudgel and blunt weapon, what wilt thou do when thou ſhalt have Satans ſword in thy ſide? God counts himſelf reproached when his children feare a ſorry man; therefore we are bid, Sanctifie the Lord, and not to feare their feare. Now if thou wouldeſt not feare man who is but fleſh; Labour,
Firſt, to mortifie thy own fleſh. Fleſh only feares fleſh: when the ſoule degenerates into carnal deſires and delights, no wonder he falls into carnal feares. Have a care, Chriſtian, thou bring'ſt not thy ſelf into bondage: perhaps thy heart feeds on the applauſe of men, this will make thee afraid to be evil ſpoken of, as thoſe who ſhuffled with Chriſt, John 12.42. owning him in private when they durſt not confeſſe him openly, for they loved the praiſe of men; David ſaith, the mouth of the wicked is an open Sepulchre; and in this grave hath many a Saints name been buried; but if this fleſhly deſire were mortified, thou would'ſt not paſſe to be judg'd by man, and ſo of all carnal affections. Some meat you obſerve is aguiſh; if thou ſetteſt thy heart on any thing that is carnal, wife, childe, eſtate, &c. theſe will incline thee to a baſe feare of man, who may be Gods meſſenger to afflict thee in theſe.
Secondly, ſet faith againſt fleſh. Faith fixeth the heart, and a fixed heart is not readily afraid. Phyſicians tell us we are never ſo ſubject to receive infection as when the ſpirits are low, and therefore the antidotes they give are all cordials: When the ſpirit is low through unbelief, every threatening from man makes ſad impreſſion. Let thy faith take but a deep draught of the Promiſes, and thy courage will riſe.
Fourthly, comfort thy ſelf, Chriſtian, with this, that as thou art fl…ſh, ſo thy heavenly Father knows it, and conſiders thee for it.
Firſt, in point of affliction, Pſal. 103.14. He knoweth our frame, he remembreth that we are but duſt. Not like ſome unskilful Emperick, who hath but one receipt for all, ſtrong or weak, young or old, but as a wiſe Phyſician conſiders his Patient, and then writes his bill: men and devils are but Gods Apothecaries, they make not our phyſick, but give what God preſcribes. Balaam loved Bal…ks ſee well enough, but could not go an hairs breadth beyond Gods Commiſſion. Indeed God is not ſo choice with the wicked, Iſa. 27.7. Hath he ſmitten him, as he ſmote thoſe that ſmote h…m? In a Saints cup the poiſon of the affliction is corrected, not ſo in the wickeds, and therefore what is medicine to the one is ruine to the other.
Secondly, in duty; he knows you are but fleſh, and therefore pities and accepts thy weak ſervice, yea, he makes apologies for thee; The Spirit is willing, ſaith Chriſt, but the fleſh is weak.
Thirdly, in temptations he conſiders thou art fleſh, and proportions the temptation to ſo weak a nature: 'tis call'd foreign, ſuch a temptation as is common to man, a moderate temptation (as in the margin) fitted for ſo fraile a creature. Whenever the Chriſtian begins to faint under the weight of it, God makes as much haſte to his ſuccour, as a tender mother would to her ſwooning childe; therefore he is ſaid to be nigh, to revive ſuch, leſt their ſpirits ſhould faile.
SECT. III.
The ſecond thing follows: The conjuncture of the Saints enemies; We have not to do with naked man, but with man led on by Satan; not with fleſh and blood, but Principalities and Powers acting in them. There are two ſorts of men the Chriſtian wreſtles with, good men and bad. Satan ſtrikes in with both.
Firſt, the Chriſtian wreſtles with good men. Many a ſharp conflict there hath been betwixt Saint and Saint, ſcuffling in the dark through miſ-underſtanding of the truth, and each other: Abraham and Lot at ſtrife. Aaron and Miriam juſtled with Moſes for the wall, till God interpoſed and ended the quarrel by his immediate ſtroak on Miriam. The Apoſtles even in the preſence of their Maſter, were at high words, conteſting who ſhould be greateſt. Now in theſe Civil wars among Saints, Satan is the great kindle-coale, though little ſeen, becauſe, like Ahab, he fights in a diſguiſe, playing firſt on one ſide, and then on the other, aggravating every petty injury, and thereupon provoking to wrath and revenge: therefore the Apoſtle dehorting from anger, uſeth this argument, Give no place to the devil; as if he had ſaid, Fall not out among your ſelves, except you long for the devils company, who is the true ſouldier of fortune (as the common phraſe is.) living by his ſword, and therefore haſtes thither where there is any hope of war. Gregory compares the Saints in their ſad differences to two cocks, which Satan the Maſter of the pit ſets on fighting, in hope, when kill'd to ſup with them at night. Solomon ſaith, Prov. 18.6. The mouth of the contentious man calls for ſtroakes. Indeed we by our mutual ſtrifes give the devil a ſtaffe to beat us with; he cannot well work without fire, and therefore blows up theſe coales of contention, which he uſeth as his forge, to heat our ſpirits into wrath, and then we are malleable, eaſily hammer'd as he pleaſeth. Contention puts the ſoul into diſorder, and inter arma ſilent leges. The Law of grace acts not freely, when the Spirit is in a commotion; Meek Moſes provok't, ſpeaks unadviſedly. Me thinks this (if nothing elſe will) ſhould ſound a retreat to our unhappy differences, that this Joab hath a hand in them, he ſets this evil ſpirit betwixt brethren, and what folly is it for us to bite and devoure one another to make hell ſport? we are prone to miſtake our heat for zeal, whereas commonly in ſtrifes between Saints, it is a fire-ſhip ſent in by Satan to break their unity and order; wherein while they ſtand they are an Armado invincible, and Satan knows he hath no other way but this to ſhatter them: when the Chriſtians language which ſhould be one, begins to be confounded, they are then neare a ſcattering; 'tis time for God to part his children, when they cannot live in peace together.
Secondly, the Chriſtian wreſtles with wicked men. Becauſe you are not of the world, ſaith Chriſt, the world hates you. The Saints nature and life are Antipodes to the world, fire and water, heaven and hell, may aſſoon be reconciled as they with it. The Heretick is his enemy for truths ſake, the prophane for holineſſe, to both the Chriſtian is an abomination, as the Iſraelite to the Egyptian; hence come wars▪ the fire of perſecution never goes out in the hearts of the wicked, who ſay in their hearts as they once with their lips, Chriſtiani ad leones. Now in all the Saints wars with the wicked, Satan is Commander in chief, 'tis their fathers work they do, his luſts they fulfil. The Sabeans plunder'd Job, but went on Satans errand. The Heretick broacheth corrupt doctrine, perverts the faith of many, but in that the Miniſter of Satan, 2 Cor. 11.15. they have their call, their wiles and wages from him. Perſecutors their work aſcribed to hell; is it a perſecution of the tongue? 'tis hell ſets it on fire; is it of the hand? ſtill they are but the devils inſtruments, Rev. 2.10. The devil ſhall caſt ſome of you into priſon.
Ʋſe, 1 Firſt, do you ſee any driving furiouſly againſt the truths or ſervants of Chriſt; O pity them as the moſt miſerable wretches in the world, feare not their power, admire not their parts, they are men poſſeſſed of, and acted by the devil, they are his drudges and ſlaughter-ſlaves, as a Martyr call'd them. Auguſtine in his Epiſtle to Lycinius, one of excellent parts, but wicked, who once was his Scholar, ſpeaks thus pathetically to him: O how I could weep and mourne over thee, to ſee ſuch a ſparkling wit proſtituted to the devils ſervice! If thou hadſt found a golden chalice, thou wouldeſt have given it to the Church, but God hath given thee a golden head, parts and wit, and in this propinas teipſum Diabolo, thou drinkeſt thy ſelf to the devil. When you ſee men of power or parts, uſing them againſt God that gave them, weep over them; better they had lived and died, the one ſlaves, the other fools, then do the devil ſuch ſervice with them.
Ʋſe. 2 Secondly, O ye Saints, when reproached and perſecuted, look further then man, ſpend not your wrath upon him; alas, they are but inſtruments in the devils hand; ſave your diſpleaſure for Satan who is thy chief enemy, theſe may be won to Chriſts ſide, and ſo become thy friends at laſt Now and then we ſee ſome running away from the devils colours, and waſhing the wounds with their teares, which they have made by their cruelty. 'Tis a notable paſſage in Anſelme, who compares the heretick and perſecutour to the horſe, and the devil to the Rider. Now, ſaith he, in battel, when the enemy comes riding up, the valiant ſouldier, Non iraſcitur equo, ſed equiti, & quantum poteſt agit ut equitem percutiat, equum poſſideat; ſic contra malos homines agendum, non contra illos, ſed illum qui illos inſtigat, ut dum Diabolus vincitur, infoelices quos ille poſſidet liberentur: He is angry not with the horſe but horſeman, he labours to kill the man that he may poſſeſſe the horſe for his uſe: Thus muſt we do with the wicked, we are not to bend our wrath againſt them, but Satan that rides them, and ſpurs them on labouring by prayer for them as Chriſt did on the Croſſe, to diſmount the devil, that ſo theſe miſerable ſoules hackneyed by him may be delivered from him. 'Tis more honour to take one ſoule alive out of the devils clutches, then to leave many ſlain upon the field. Eraſmus ſaith of Auguſtine, that he begg'd the lives of thoſe hereticks, at the hands of the Emperours Officers, who had been bloody perſecutours of the Orthodox; Cupiebat, ſaith he, amicus medicus ſupereſſe, quos arte ſuâ ſanaret: Like a kinde Phyſician he deſired their life, that if poſſible he might work a cure on them, and make them ſound in the faith.